Jürgen Manemann on The Permanence of the Theological-Political Opportunities and Threats for Christianity in the Current Crisis of Democracy

Summary:
We live in the society shaken by crisis. In democratic societies at present, Christianity is challenged by the radical theory of privatization and de-politization. In this tense situation, how Christians position themselves depends on whether they attribute to religion a therapeutic or critical function. In contradicting this strict theory of privatization, the current crisis within theology (such as the allegation that theologians are all too content with the role of the academic) is to be overcome by becoming a voice to the voiceless. This political task would primarily be to enable human beings to articulate their ideas and feelings.
The new connection between politics and morality demands the mobilization of the intellectual and moral powers through radical democratization of the basis of society. It is religion that is able to protect politics from limiting itself to the conservation of the existing order to live under the illusion of pure immanence. Religion reminds politics of the necessity of the decorporation of power. The current crisis of democracy is as well for Christianity. Thus we need to remember the fundamental function of monotheism that is the foundation for perceiving reality as unity and for humanity to expect a universal history.
God challenges us to be the advocate of those who have perished. This conforms to the ethos of democracy, as we can see by looking at human rights – the generative principle of democracy.

Reflection:

In this article I see the close relationship between the political and theology, between religion and government. They have a common end and a similar experience of crisis being situated in the same society and epoch. This gives me a vibrant feeling of getting involved in the social advocacies of the church, thus giving flesh to the theological principles learned in the academic world. What bothers me in this article is the focus on just one system, that is democracy. I think democracy is not yet the best political system. The society’s reflections on faith and morality should be given utmost attention that is ordering our present system towards a more perfect one if only we would reject pride and selfishness.

How do I see my role as an educated person in this period of our country’s history

There many aspects of our being a nation in which a number of Filipinos could express dissatisfaction. Whether in the cultural, political, or economic sphere it would seem that the society is enveloped in a corrupt system. But I understand getting out of this awful system entails a complex communitarian effort and I see myself as inadequate to make a considerable move towards positive transformation. Sometimes I nearly feel hopeless and reject the idea of participating in some advocacies. For example, during the past election I did not have the enthusiasm to join the poll watching but I just took part in this activity out of compassion for others who need to be helped in their efforts.

But there is still light amidst the darkness that I see. I find as part of that light, a tiny shimmering radiance in my own self. There is still something that I can contribute to help our country. And this causes serious reflection upon what would be my role as an educated person. I would be one of the catalysts for change, I think, in the aspect of imparting what I learn and believe. Thus I have to share my ideas with others especially with the common people whenever the subject matter and the occasion allow for discussing relevant issues. This action would involve explaining my ideas in a manner which is comprehensive to the level of understanding the people encounter.

Aside from sharing my ideas in casual talks, what I find more important and more imperative is the way I live my life as a form of witness to the principles that I hold valuable. There is really a great implication when others see my way of acting as a form of witnessing to the ideals because this would the best evidence to everything that I uttered. And this is an effective way of persuading people to open their eyes to realities of our country to do action for conversion and transformation of the prevailing difficult situation.

Outline and Reflection on the Acts of the Apostles

An Outline of the Acts of the Apostles

I. Preparation for the Christian mission (1:1-26)
II. The mission in Jerusalem (2:1-8:1a)
III. The missions in Judea and Samaria (8:1b-9:43)
IV. The inauguration of the gentile mission (10:1-12:25)
V. Mission of Barnabas and Saul; approval at Jerusalem (13:1-15:35)
VI. The mission of Paul to the ends of the earth (15:36-28:31)

Reflection on the Acts of the Apostles

The main focus of Acts is on the activities of the Christian missionaries and communities in Jerusalem, Judea, Samaria, Antioch, Corinth, Ephesus, several other provincial capitals, and other larger cities of the early Roman Empire. As we can at the beginning of this book, the Church is really prepared by the Spirit and it is worthy to note how the early members of the Church responded to. The Church at this early stage is prepared for a mission that is directed towards expansion. The Church today has to contemplate on the pastoral and missionary zeal of those people such as Peter, Philip, James, Barnabas, and especially Paul who happened to be called the Apostle to the Gentiles and whose missionary endeavor is illustrated in almost the second half of this book.Another important aspect is the attitude of these men. Through their example we can emulate how to have a heart of a missionary. By their speeches I visualize how courageous they are in facing their persecutors and how open they are to the promptings of the spirit. Their dealings with people especially the distressed reflect the compassion of the Lord. As missionaries we must have the eye to see the condition of the people and a heart to feel compassion and love that goes beyond material or physical considerations. The indefatigable preaching of the apostles could give us courage and inspiration in spreading the good news in our present time. The missionary journeys that they did, notably that of Paul, could motivate us to make our share in missionary life of Church no matter how it costs us. What is important is that our life is centered on Jesus Christ in whom “we live and move and have our being” (Acts17:28).

Experiences of Care

I
It is really a good and wonderful feeling to be cared for. I remember my most memorable experience of such even when I was yet a child. Both of my parents really cared for me. My mother gave her full attention when I was sick. I didn’t feel lonely because of her presence. At that time my head had so much ache and I nearly had to vomit, but when I called my mother she hurried and with worry she tried to find out what happened to me. When my father arrived, he brought fruits and other delicious food that I might have a good appetite. It was really a deep assurance of affection and care that I find with a great value today at present. At that time, I didn’t have the greatest appreciation of such experience. But today, I feel I was so lucky to have loving and caring parents. Going deeper into my experience, I realize that love is the foundation of care and care is the concrete manifestation of love.
II
Another experience of care was during my summer vacation at home. In our small community, we have a neighbor who is so poor that she could not afford to repair her dilapidated house. The leaders of our community called us the members and asked what possible help that we could do. The community had agreed to contribute whatever amount and scheduled a time during which we could gather to work hand in hand in repairing the house. There was a great joy that I noticed on our poor neighbor. I considered it as a very pleasing experience to have contributed for the welfare of others no matter how small my contribution was. By the fact that it was a collective effort, the value of such action has become great. Even if I was just somewhat at the background, I feel contented because I became aware of the love and concern manifested by my neighbors. I see in them a loving and caring community.
III
During my formation in the college seminary, there was a time when we are sent to the parishes for vocation and parish aid campaign. In one instance of my assignment, I met a priest whom I have not seen for some seven years past. I thought he would not remember my name because he is already old and I had no close association with him. But to my great surprise when I approached him and kissed his hand he was able to mention my name. When we gathered around the table for dinner, he introduced me to the parish priest and recalled my previous occupation and profession. I felt my importance then when I was appreciated. And it was an experience of recognizing my identity and dignity which sometimes were just taken for granted. I have also reflected that there were times I could hardly remember a certain person, thus through my experience I recognized how important it is to do such thing not just to recognize but more importantly to augment one’s dignity and eventually giving meaning to the life of the person.

Pastoral Counseling

In his article “Introduction to Pastoral Counseling,” Donald Browning distinguished the three sets of terms pastoral care, pastoral counseling, and pastoral psychotherapy. Pastoral care is the most inclusive among these since it comprises the miscellaneous work with the varied sectors of society in many forms of communication and interaction. Pastoral counseling, on the other hand, is more attentive to the individual and his/her problems. But the one which is more specialized than pastoral counseling is pastoral psychotherapy because it is so considerably influenced by secular psychotherapeutic theories, however, it is yet pastoral for the reason that it is in the realm of moral and religious tradition.

Browning has finely described pastoral counseling as that which refers “to those caring acts of the church under the guidance of the minister that addresses issues of care from the perspective of both Christian theology and the modern social sciences.” In line with this perspective, I have noted for myself as a student of theology to somehow become more skillfully aware of these sciences in order to become an effective pastoral counselor. Seeing to this need find myself in congruence with what Browning has presented, the six reasons why the church and society should encourage the development of a pastoral counseling perspective on the care of individuals.

The reasons laid by Browning on the aspects of theology, sociology, and psychology has left upon myself facets of understanding. I realize the inseparability of our competence in theology and the proficiency in human sciences when dealing with matters related to pastoral counseling. We as future pastoral ministers, although we are trained in the area of theology, should be familiar with the sciences of human behavior or at least be acquainted with making referrals. Since we seek upon the total or integral human development, we take into consideration the various aspects of the human person. But it should be noted that when we refer to theories of human development, we must take into account the moral and religious commitment of our faith.

In the course of the development of pastoral counseling, Orlo Strunk, Jr. noted the gradual emergence of this ministry as the convergence of theology and psychology became hazy when one discipline is in conflict with the other. But later on, psychology found its way to be of use in Clinical Pastoral Education. The CPE movement then became an important factor in the development of modern pastoral counseling. The field of pastoral counseling is increasing as perceived in the growth of American Association of Pastoral Counselors and the recognition of a wider range of issues that may me considered. As a student, I have the enthusiasm to look into this further development of pastoral counseling that is very much helpful in the actual life of service to the community of believers.

The points raised by Clyde J. Steckel are also interesting, although I found it difficult to picture out because it is a kind of projection to the future. But we hope for positive development as we see the signs of growth. One of these signs is the acceptance of pastoral counseling in diverse religious communities in we can project the future influence on theology and ethics. Another is its expansion to different cultures and places in the world. The application of a wide array of therapeutic methods and theories is also another growth that would require a further development of theological understanding of pastoral counseling. The increasing number of problem areas that are to be considered needs the attention of the pastoral counselor to focus on theological and ethical reflection.
The many variations and considerations have given the risk of how pastoral counseling will retain its sense of being a singular discipline. Thus there is a need for an increased understanding of pastoral counseling with respect to this variability.